It's being called a game changer - and the start of a new era. Germany has promised to begin returning the artefacts known as the Benin Bronzes to Nigeria next year, making it the first country to do so.
Germany has a collection of just over 1,000 Benin Bronzes. They're on display in museums in Cologne, Dresden, Hamburg, Leipzig, and Stuttgart. The sculptures and metal plaques are from the ancient Kingdom of Benin - which is today known as Edo State in southern Nigeria. The Bronzes were looted by British soldiers in 1897 and sold to museums in North America and Europe. The largest collection of the Bronzes is held by the British Museum.
Nigeria has been trying to get the bronzes back for decades. Without success. But momentum has been building over the last few years... with calls growing ever louder for artefacts seized during the colonial era to be returned to their places of origin. Germany's culture minister explained why Berlin had decided to act now. She said:
''We are confronting our historic and moral responsibility. We want to contribute to a common understanding and reconciliation with the descendants of the people who were robbed of their cultural treasures during the times of colonialism.''
It's not just the Benin Bronzes from Nigeria that are wanted by their rightful owners. There is also a claim from Cameroon from where a special artefact known as the Tangay was stolen from a local King. More than a century later it is still in Germany. But not everyone in Cameroon is of the view that it should be brought back to the country.
In Douala, Cameroon Prince Kum'a Ndumbe III has been advocating for the return of the Tangue, a sculpture stolen from his grandfather in 1884. Prince Ndumbe has made a copy of the Tangue and put it on show in Cameroon.
The original artifact - looted by the Germans during colonial times - is on display at a museum in Munich.

But not everyone agrees that the Tangue should be immediately returned. Princess Marilyn Douala Bell is an artist and founder of an art center in Douala. Even though her great-grandfather was executed in 1914 for resisting German rule, Marilyn thinks Cameroon is not ready to receive the artefact.

Others in Douala also claim to be the rightful owners of the Tangue. At least one more descendant of a Douala King has made a claim on the artifact. For Marilyn this is a source of concern. She wants the tangue to be returned but fears the conditions are currently not right.


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The role of the thorny acacia tree in the survival of wildlife in Tanzania's arid Serengeti Plain. The flat-topped trees help sustain bush elephants, giraffes, impalas, weaver and secretary birds, and a variety of insects.

Thorough breakdown of private central banking and how printing money is the nexus of control for the international bankers. Although this is information is based on centuries of repetitious behavior of the financial elite, it is completely off-limits in the controlled media because it exposes the root source of the world's monetary enslavement: fractional reserve lending and a private corporation (the federal reserve) printing the money supply.

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Editor's note: Viewers are advised that some of the images and testimony of victims in this episode of People & Power are deeply disturbing.

Almost two decades ago, when Sierra Leone was in the grip of a brutal civil war, troops from Nigeria (operating under the auspices of the Economic Community of West African States ECOWAS and its Military Observer Group ECOMOG) were deployed to protect civilians from rebel forces in the capital Freetown.

But instead, some of the peacekeepers turned on those they were meant to safeguard, committing atrocities that were captured on camera by a journalist, Sorious Samura, and later included in Cry Freetown, a landmark documentary about the conflict that shocked the world.

At the end of hostilities in 2002, a special United Nations-funded tribunal was established to "prosecute persons who bear the greatest responsibility for serious violations of international humanitarian law and Sierra Leonean law," but in reality it only focused on the actions of combatants during the war - the alarming brutality of the Nigerian soldiers was never addressed.

Now Samura's harrowing footage has become central to a remarkable attempt by an international group of lawyers to finally get justice and redress for the victims.

Just a few decades ago, Ethiopia was a country defined by its famines, particularly between 1983-1985 when in excess of half a million people starved to death as a consequence of drought, crop failure and a brutal civil war.

Against this backdrop, in recent years, Ethiopia has been experiencing stellar economic growth. The headline statistics are certainly remarkable: the country is creating millionaires faster than any other in Africa; output from farming, Ethiopia’s dominant industry, has tripled in a decade; the capital Addis Ababa is experiencing a massive construction boom; and the last six years have seen the nation’s GDP grow by a staggering 108 percent.

But it is not all positive news.

Around 90 percent of the population of 87 million still suffers from numerous deprivations, ranging from insufficient access to education to inadequate health care; average incomes are still well below $1500 a year; and more than 30 million people still face chronic food shortages.

Many critics say that the growth seen in agriculture, which accounts for almost half of Ethiopia’s economic activity and a great deal of its recent success, is actually being driven by an out of control ‘land grab', as multinational companies and private speculators vie to lease millions of acres of the country’s most fertile territory from the government at bargain basement prices.

At the ministry of agriculture in Addis Ababa, this land-lease programme is often described as a "win-win" because it brings in new technologies and employment and, supposedly, makes it easier to improve health care, education and other services in rural areas.

"Ethiopia needs to develop to fight poverty, increase food supplies and improve livelihoods and is doing so in a sustainable way," said one official.

But according to a host of NGO’s and policy advocates, including Oxfam, Human Rights Watch and the Oakland Institute, the true consequences of the land grabs are almost all negative. They say that in order to make such huge areas available for foreign investors to grow foodstuffs and bio-fuels for export - and in direct contravention of Ethiopia’s obligations under international law - the authorities are displacing hundreds of thousands of indigenous peoples, abusing their human rights, destroying their traditions, trashing the environment, and making them more dependent on food aid than ever before.

The most controversial element of the government’s programme is known as 'villagisation' - the displacement of people from land they have occupied for generations and their subsequent resettlement in artificial communities.

In Gambella, where two ethnic groups, the Anuaks and the Nuers, predominate, it has meant tens of thousands of people have been forced to abandon a traditional way of life. One such is Moot, an Anuak farmer who now lives in a government village far from his home.

Despite growing internal opposition and international criticism, the Ethiopian government shows no sign of scaling the programme back. According to the Oakland Institute, since 2008, an area the size of France has already been handed over to foreign corporations. Over the next few years an area twice that size is thought to be earmarked for leasing to investors.

So what does all this mean for the people on the ground? In Ethiopia – Land for Sale, filmmakers Veronique Mauduy and Romain Pelleray try and find out.

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Can Somalia's embattled president unite his country against the armed group al-Shabab?

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On 4 February 1968, Martin Luther King, Jr., preached “The Drum Major Instinct” from the pulpit of Ebenezer Baptist Church. Ironically, two months before his assassination on 4 April 1968, he told his congregation what he would like said at his funeral: “I’d like for somebody to say that day that Martin Luther King, Jr., tried to love somebody” (King, “The Drum Major,” 185). Excerpts were played at King’s nationally televised funeral service, held at Ebenezer on 9 April 1968.King’s sermon was an adaptation of the 1952 homily “Drum-Major Instincts” by J. Wallace Hamilton, a well-known, liberal, white Methodist preacher. Both men tell the biblical story of James and John, who ask Jesus for the most prominent seats in heaven. At the core of their desire was a “drum major instinct—a desire to be out front, a desire to lead the parade” (King, “The Drum Major,” 170–171). King warns his congregation that this desire for importance can lead to “snobbish exclusivism” and “tragic race prejudice”: “Do you know that a lot of the race problem grows out of the drum major instinct? A need that some people have to feel superior … and to feel that their white skin ordained them to be first” (King, “The Drum Major,” 176; 178). Conversely, King preached that when Jesus responded to the request by James and John, he did not rebuke them for their ambition, but taught that greatness comes from humble servitude. As King put it, Jesus “reordered priorities,” and told his disciples to “Keep feeling the need for being first. But I want you to be first in love” (King, “The Drum Major,” 181; 182).https://kinginstitute.stanford.....edu/encyclopedia/dr for historical purposes.

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